I heard thus. At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi. The Blessed One addressed the bhikkhus and said:

1."Bhikkhus, I do not know of a form that captivates the mind of man as that of woman. The form of a woman indeed captivates the mind of a man. This is the first.

2.Bhikkhus, I do not know of a sound that captivates the mind of man as that of woman. The sound of a woman indeed captivates the mind of a man. This is the second.

3. Bhikkhus, I do not know of a smell that captivates the mind of man as that of woman. The smell of a woman indeed captivates the mind of a man This is the third.

4.Bhikkhus, I do not know of a taste that captivates the mind of man as that of woman. The taste of a woman indeed captivates the mind of a man. This is the fourth.

5. Bhikkhus, I do not know of a touch that captivates the mind of man as that of woman. The touch of a woman indeed captivates the mind of a man. This is the fifth.

6."Bhikkhus, I do not know of a form that captivates the mind of woman as that of man. The form of a man indeed captivates the mind of a woman. This is the sixth..

7.Bhikkhus, I do not know of a sound that captivates the mind of woman as that of man. The sound of a man indeed captivates the mind of a woman. This is the seventh

8. Bhikkhus, I do not know of a smell that captivates the mind of woman as that of man. The smell of a man indeed captivates the mind of a woman This is the eighth..

9.Bhikkhus, I do not know of a taste that captivates the mind of woman as that of man. The taste of a man indeed captivates the mind of a woman. This is the ninth.

10. Bhikkhus, I do not know of a touch that captivates the mind of woman as that of man. The touch of a man indeed captivates the mind of a woman. This is the tenth.

II Niivara.napahaana Vagga.- Expelling obstacles

11. Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen sensual desires and the development of arisen sensual desires as an agreeable object. Unwise reflection of an agreeable object

arouses non-arisen sensual desires and develops arisen sensual desires. This is the first.

12. Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen anger and the development of arisen anger as an angry object. Unwise reflection of an angry object arouses non-arisen anger and develops arisen anger. This is the second.

13.Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen sloth and torpor and the development of arisen sloth and torpor as discontent, weariness and sluggishness of mind after a heavy meal. Bhikkhus, the sluggish mind arouses non-arisen sloth and torpor and develops arisen sloth and torpor This is the third.

14.Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen restlessness and worry and the development of arisen restless and worry as an unappeased mind. The unappeased mind arouses non-arisen restlessness and worry and develops arisen restless and worry. This is the fourth.

15.Bhikkhus, I do not know of a thing more conducive to the arising of non-arisen doubts and the development of arisen doubts as unwise reflection. Unwise reflection arouses non-arisen doubts and develops arisen doubts. This is the fifth.

16.Bhikkhus, I do not know of a thing more conducive to the non arising of non-arisen sensual desires and the fading of arisen sensual desires as a loathsome object. Wise reflection of a loathsome object does not arouses non-arisen sensual desires and fades arisen sensual desires. This is the sixth.

17. Bhikkhus, I do not know of a thing more conducive to the non arising of not arisen anger and the fading of arisen anger as the object, release in loving kindness. Wise reflection of the object release

in loving kindness does not arouse non-arisen anger and fades arisen anger. This is the seventh

18 .Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen sloth and torpor and the fading of arisen sloth and torpor as getting started, setting out and putting forth effort. Bhikkhus,, aroused effort does not arouse non-arisen sloth and torpor and fades arisen sloth and torpor This is the eighth..

19.Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen restlessness and worry and the fading of arisen restless and worry as an appeased mind. The appeased mind does not arouse non-arisen restlessness and worry and fades arisen restless and worry. This is the ninth.

20.Bhikkhus, I do not know of a thing more conducive to the not arising of non-arisen doubts and the fading of arisen doubts as wise reflection. Wise reflection does not arouse non-arisen doubts and fades arisen doubts. This is the tenth.

III Akammaniiyavaggo Not manageable.

21.Bhikkhus, I do not know of a thing so unmanageable as the undeveloped mind. The undeveloped mind is unmanageable. This is the first.

22. Bhikkhus, I do not know a thing so adaptable as the developed mind. The developed mind is adaptable This is the second.

23.Bhikkhus, I do not know a thing so detrimental as the undeveloped mind. The undeveloped mind is detrimental. This is the third.

24.Bhikkhus, I do not know a thing so harmless as the developed mind. The developed mind is harmless. This is the fourth.

25. Bhikkhus, I do not know a thing so detrimental as an undeveloped, secretive mind. The undeveloped secretive mind is detrimental. This is the fifth.

26. Bhikkhus, I do not know a thing so harmless as the developed manifest mind. The developed, manifest mind is harmless. This is the sixth.

27. Bhikkhus, I do not know a thing that is so detrimental as an undeveloped mind that had no practise. The not practising, undeveloped mind is very detrimental. This is the seventh.

28. Bhikkhus, I do not know a thing that is so harmless as a developed mind that makes much of it. The practising developed mind is harmless. This is the eighth.

29. Bhikkhus, I do not know a thing that brings unpleasantness as an undeveloped mind. The undeveloped mind brings unpleasantness. This is the ninth.

30. Bhikkhus, I do not know a thing that brings pleasantness as a practising developed mind. The practising developed mind brings pleasantness. This is the tenth..

4. Adantavaggo- Not tamed.

31.Bhikkhus, I do not know of a thing that is so harmful as a not tamed mind. A not tamed mind is harmful. This is the first.

32.Bhikkhus, I do not know of a thing that is harmless, as a tamed mind. A tamed mind is harmless. This is the second.

33. Bhikkhus, I do not know of a thing that is so harmful as an uncontrolled mind. An uncontrolled mind is harmful. This is the third

34. Bhikkhus, I do not know of a thing that is so harmless, as a controlled mind. A controlled mind

is harmless. This is the fourth.

35. Bhikkhus, I do not know of a thing that is so harmful as an unprotected mind. An unprotected mind is harmful This is the fifth.

36. Bhikkhus, I do not know of a thing that is so harmless, as a protected mind. A protected mind is harmless. This is the sixth

37. Bhikkhus, I do not know of a thing that is so harmful as an unrestrained mind. An unrestrained mind is harmful. This is the seventh

38. Bhikkhus, I do not know of a thing that is so harmless, as a restrained mind. A restrained mind

is harmless. This is the eighth.

39.Bhikkhus, I do not know of a thing that is so harmful as a not tamed, not controlled, not protected and not restrained mind. A not tamed, not controlled, not protected and not restrained mind is harmful

40. Bhikkhus, I do not know of a thing that is so harmless as a tamed, controlled, protected and restrained mind. A tamed, controlled, protected and restrained mind is harmless.

V . Pa.nihita-acchavaggo-If controlled pure...

41. Bhikkhus, it is not possible that a man stepping on or handling an awn of rice or barley at random should cut his skin and hurt himself and blood will ooze. In the same manner with the mind incorrectly established the bhikkhu should penetrate ignorance and realise extinction is not possible. This is the first.

42. Bhikkhus, it is possible that a man stepping on or handling an awn of rice or barley placed in a particular manner should cut his skin and hurt himself and blood will ooze. In the same manner with the mind correctly established the bhikkhu should penetrate ignorance and realize extinction is possible. This is the second.

43.Bhikkhus, I penetratingly see the defiled mind of a certain person thus: 'If this person dies this moment, he will be born in hell as though led and lain there, as a result of his defiled mind.' Bhikkhus, on account of a defiled mind, someone may be born in loss, in an evil state, in hell. This is the third.

44. Bhikkhus, I penetratingly see the pure mind of a certain person thus: 'If this person dies this moment, he will be born in heaven as though led and lain there, as a result of his pure mind.' Bhikkhus, on account of a pure mind, someone may be born in gain, in a good state, in heaven. This is the fourth.

45.Bhikkhus, it is not possible that a man standing on the bank of a disturbed muddy pond would see shells, pebbles, stones and fish moving or stationary in the water. In the same manner it is not possible that the bhikkhu with a disturbed mind would see his own good, the good of a another, or realize something noble and above human. It's the fifth.

46..Bhikkhus, it is possible that a man standing on the bank of an undisturbed pond with pure clear water would see shells, pebbles, stones and fish moving and stationary in it. In the same manner it is possible that the bhikkhu with an undisturbed mind would see his own good, the good of another, or realize something noble and above human. It's the sixth.

47.Bhikkhus, of all kinds of wood the sandle wood is the foremost in its softness and adaptability. In the same manner the developed mind when made much is soft and adaptable. It's the seventh.

48. Bhikkhus, the mind changes quickly. There is no comparison to the quickly changing nature of the mind. It's the eighth.

49. Bhikkhus, the mind is effulgent, it is defiled by external defilement.

50. Bhikkhus. the mind is effulgent, when released from external defilement.

6. Accharaasa.nghaa.ta vaggo - For the fraction of a second.

51.Bhikkhus, the mind is effulgent, it is defiled by external defilement. The not learned ordinary man does not know this and he has no development of the mind. This is the first.

52. Bhikkhus. the mind is effulgent, when released from external defilement. The learned noble disciple knows this and there is development of mind to him. This is the second.

53.Bhikkhus, the bhikkhu indulging in loving kindness for the fraction of a second, does not neglect jhaana does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of it. This is the third.

54. Bhikkhus, the bhikkhu practising loving kindness for the fraction of a second, does not neglect jhaana, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of it.This is the fourth.

55. Bhikkhus, the bhikkhu developing loving kindness for the fraction of a second, does not neglect jhaana, does his duties in the dispensation of the Teacher and partakes the country's alms food without a debt. How much more so if he makes much of it. This is the fifth.

56. Bhikkhus, the mind is foremost for all demeritorious thoughts, they are born in the mind first and invariably become demerit. This is the sixth.

57. Bhikkhus, the mind is foremost for all meritorious thoughts they are first born in the mind and invariably become merit. This is the seventh.

58. Bhikkhus, I do not see anything else which is more conducive to the arising of non arisen demerit and the fading of arisen merit as negligence. To the negligent man non arisen demerit arises and arisen merit fades. This is the eighth.

59. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as diligence. To the diligent man non arisen merit arises and arisen demerit fades. This is the ninth.

60. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as laziness. To the lazy man non arisen demerit arises and arisen merit fades. This is the tenth.

VII Viriyaarambha Vagga Arousing Effort.

61. Bhikkhus, I do not know anything else that arouses non arisen merit and the fades arisen demerit as aroused effort. To the man with aroused effort non arisen demerit arises and arisen merit fades. This is the first.

62. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as many desires. To the man with many desires non-arisen demerit arises and arisen merit fades. This is the second.

63. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as few desires. To the man with few desires non arisen merit arises and arisen demerit fades. This is the third.

64. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as many desires. To the man with many desires non-arisen demerit arises and arisen merit fades. This is the fourth.

65. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as satisfaction. To the satisfied man non arisen merit arises and arisen demerit fades. This is the fifth

66. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as unwise thinking. To the man thinking unwisely non-arisen demerit arises and arisen merit fades. This is the sixth.

67. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as wise thinking. To the man thinking wisely non arisen merit arises and arisen demerit fades. This is the seventh.

68. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as lacking attention. To the man not attending non-arisen demerit arises and arisen merit fades. This is the eighth.

69. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attentiveness. To the attentive man non arisen merit arises and arisen demerit fades. This is the ninth

70. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil friendship. To the man associating evil friends non-arisen demerit arises and arisen merit fades. This is the tenth.

VIII Kalyaanamittataadi Vagga - Good companionship and others

71. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as good companionship. Good companions arouse non arisen merit and fades arisen demerit. This is the first.

72. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as evil companionship. Evil companions arouse non-arisen demerit and fades arisen merit. This is the second.

73. Bhikkhus, I do not know anything else that arouses non arisen merit and fades arisen demerit as attending to merit and not attending to demerit. Attention to merit and non attention to demerit arouses non arisen merit and fades arisen demerit. This is the third.

74. Bhikkhus, I do not know anything else that arouses non arisen demerit and fades arisen merit as attending to demerit and not attending to merit. Attention to demerit and non attention to merit arouses non-arisen demerit and fades arisen merit. This is the fourth..

75. Bhikkhus, I do not know anything else that arouses non arisen enlightenment factors and developping completes arisen enlightenment factors as wise thinking. Bhikkhus, someone thinking wisely, arouses non-arisen enlightenment factors and developping completes arisen enlightenment factors. This is the fifth.

76. Bhikkhus, the misery from the decrease of relations is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the sixth.

77. Bhikkhus, the increase of relations is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the seventh.

78. Bhikkhus, the misery from the decrease of wealth is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the eighth.

79. Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the ninth. .

80. Bhikkhus, the misery from the decrease of fame is nothing in comparison to the decrease of wisdom. Bhikkhus, of decreases the decrease in wisdom is miserable. This is the tenth.

IX Pamaadaadi Vagga Negligence and others

81. Bhikkhus, the increase of wealth is nothing in comparison to increase of wisdom. Therefore you should train, we will increase in wisdom. This is the first.

82. Bhikkhus, I do not know of anything conducive to misery as negligence. Bhikkhus, negligence is misery. This is the second.

83. Bhikkhus, I do not know of anything conducive to the profitable as diligence. Bhikkhus, diligence is profitable. This is the third.

84. Bhikkhus, I do know of anything conducive to misery as laziness. Bhikkhus, laziness is miserable. This is the fourth.

85. Bhikkhus, I do not know of anything conducive to the profitable as aroused effort. Bhikkhus, aroused effort is profitable. This is the fifth.

86. Bhikkhus, I do know of anything conducive to misery as many wishes. Bhikkhus, it is miserable to have many wishes. This is the sixth.

87. Bhikkhus, I do not know of anything conducive to the profitable as few wishes. Bhikkhus, having few wishes is profitable. This is the seventh.

88. Bhikkhus, I do know of anything conducive to misery as dissatisfaction. Bhikkhus, dissatisfaction is miserable. This is the eighth.

89. Bhikkhus, I do not know of anything conducive to the profitable as satisfaction. Bhikkhus, satisfaction is profitable. This is the ninth.

90. Bhikkhus, I do know of anything conducive to misery as unwise thinking. Bhikkhus, it is miserable to think unwisely. This is the tenth.

91. Bhikkhus, I do not know of anything conducive to the profitable as wise thinking. Bhikkhus, wise thinking is profitable. This is the eleventh.

92. Bhikkhus, I do know of anything conducive to misery as lack of awareness. Bhikkhus, it is miserable to lack awareness. This is the twelfth.

93. Bhikkhus, I do not know of anything conducive to the profitable as right awareness. Bhikkhus, right awareness is profitable. This is the thirteenth.

94. Bhikkhus, I do not know of anything conducive to misery as evil companions. Bhikkhus, evil companionship is miserable. This is the fourteenth.

95. Bhikkhus, I do not know of anything conducive to the profitable as good companions. Bhikkhus, good companionship is profitable. This is the fifteenth.

96. Bhikkhus, I do not know of anything conducive to misery as attention to demerit and non attention to merit. Bhikkhus, attention to demerit and non attention of merit is miserable. This is the sixteenth.

97. Bhikkhus, I do not know of anything conducive to the profitable as attention to merit and non attention to demerit. Bhikkhus, attention to merit and non attention to demerit is profitable. This is the seventeenth.

X Dutiyapamaadaadivagga The second on negligence and others

98. Bhikkhus, considering the internal,[1] I do not know any other factor so harmful as negligence. Bhikkhus, negligence is harmful. This is the first.

99.Bhikkhus, considering the internal, I do not know any other factor so profitable as diligence. Bhikkhus, diligence is profitable. This is the second.

100.Bhikkhus, considering the internal, I do not know any other factor so harmful as laziness. Bhikkhus, laziness is harmful. This is the third.

101..Bhikkhus, considering the internal, I do not know any other factor so profitable as aroused effort. Bhikkhus, aroused effort is profitable. This is the fourth.

102. Bhikkhus, considering the internal, I do not know any other factor so harmful as many wishes. Bhikkhus, having many wishes is harmful. This is the fifth.

103.Bhikkhus, considering the internal, I do not know any other factor so profitable as few wishes. Bhikkhus, having few wishes is profitable. This is the sixth.

104.Bhikkhus, considering the internal, I do not know any other factor so harmful as dissatisfaction. Bhikkhus, dissatisfaction is harmful. This is the seventh.

105. Bhikkhus, considering the internal, I do not know any other factor so profitable as satisfaction. Bhikkhus, satisfaction is profitable. This is the eighth

106. Bhikkhus, considering the internal, I do not know any other factor so harmful as unwise attention Bhikkhus, unwise attention is harmful. This is the ninth.

107.Bhikkhus, considering the internal, I do not know any other factor so profitable as wise attention. Bhikkhus, wise attention is profitable. This is the tenth

108.Bhikkhus, considering the internal, I do not know any other factor so harmful as lacking mindful awareness. Bhikkhus, lack of mindful awareness is harmful. This is the eleventh.

109..Bhikkhus, considering the internal, I do not know any other factor so profitable as mindful awareness. Bhikkhus, mindful awareness is profitable. This is the twelfth.

110.Bhikkhus, considering the external, I do not know any other factor so harmful as evil companions. Bhikkhus, evil companionship is harmful. This is the thirteenth.

111..Bhikkhus, considering the external, I do not know any other factor so harmful as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is harmful. This is the fourteenth.

112.Bhikkhus, considering the internal, I do not know any other factor so unprofitable as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending to merit is unprofitable. This is the fifteenth

113..Bhikkhus, considering the internal, I do not know any other factor so profitable as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is profitable. This is the fifteenth

114.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as negligence. Bhikkhus, negligence is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.

115.Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as diligence. Bhikkhus, diligence is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.

116.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as laziness. Bhikkhus, laziness is conducive to the confusion and extermination of the good Teaching. This is the sixteenth.

117.Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as aroused effort. Bhikkhus, aroused effort is conducive to the unconfused, firm establishment of the good Teaching. This is the seventeenth.

118. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as many desires. Bhikkhus, many desires is conducive to the confusion and extermination of the good Teaching. This is the eighteenth.

119.Bhikkhus, I do not see anything else so conducive to the unconfused, strong establishment of the good Teaching as few desires. Bhikkhus, few desires is conducive to the unconfused, firm establishment of the good Teaching. This is the nineteenth.

120. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as dissatisfaction. Bhikkhus, dissatisfaction is conducive to the confusion and extermination of the good Teaching. This is the twentieth.

121.Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as satisfaction. Bhikkhus, satisfaction is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty first.

122. Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as unwise thinking. Bhikkhus, unwise thinking is conducive to the confusion and extermination of the good Teaching. This is the twenty second.

123..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as wise thinking. Bhikkhus, wise thinking is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty third.

124.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as lack of mindful awareness. Bhikkhus, lack of mindful awareness is conducive to the confusion and extermination of the good Teaching. This is the twenty fourth.

125..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as mindful awareness. Bhikkhus, mindful awareness is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty fifth.

126.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as evil companionship. Bhikkhus, associating evil friends is conducive to the confusion and extermination of the good Teaching. This is the twenty sixth

127..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as good companionship. Bhikkhus, associating good friends is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty seventh.

128.Bhikkhus, I do not see anything else so conducive to the confusion and extermination of the good Teaching as attending to demerit and not attending to merit. Bhikkhus, attending to demerit and not attending merit is conducive to the confusion and extermination of the good Teaching. This is the twenty eighth.

129..Bhikkhus, I do not see anything else so conducive to the unconfused, firm establishment of the good Teaching as not attending to demerit and attending to merit. Bhikkhus, not attending to demerit and attending to merit is conducive to the unconfused, firm establishment of the good Teaching. This is the twenty ninth.

130.Bhikkhus, the bhikkhus who explain the wrong teaching as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirtieth.

131.Bhikkhus, the bhikkhus who explain the right teaching as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty first.

132.Bhikkhus, the bhikkhus who explain the wrong discipline as correct, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty second.

133.Bhikkhus, the bhikkhus who explain the right discipline as wrong, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty third.

134.Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fourth.

135.Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as not declared, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty fifth.

136.Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty sixth.

137.Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as not practised, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty seventh.

138.Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty eighth.

139.Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as not appointed, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the thirty ninth.

XI Adhammavagga - Interpreting the Teaching incorrectly

140.Bhikkhus, the bhikkhus who explain the incorrect teaching as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the fortieth.

141.Bhikkhus, the bhikkhus who explain the correct teaching as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty first.

142.Bhikkhus, the bhikkhus who explain the incorrect discipline as incorrect, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty second.

143.Bhikkhus, the bhikkhus who explain the correct discipline as correct, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty third.

144.Bhikkhus, the bhikkhus who explain the not declared by the Thus Gone One as not declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty fourth.

145.Bhikkhus, the bhikkhus who explain that which is declared by the Thus Gone One as declared, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty fifth.

146.Bhikkhus, the bhikkhus who explain the not practised by the Thus Gone One as not practised, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty sixth.

147.Bhikkhus, the bhikkhus who explain the practised by the Thus Gone One as practised, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty seventh.

148.Bhikkhus, the bhikkhus who explain the not appointed by the Thus Gone One as not appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty eighth.

149.Bhikkhus, the bhikkhus who explain the appointed by the Thus Gone One as appointed, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the forty ninth.

XII Anaapattivagga. -Not ecclesiastical offences

150.Bhikkhus, the bhikkhus who explain the non ecclesiastical offences as ecclesiastical offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the first.

.151Bhikkhus, the bhikkhus who explain the ecclesiastical offences as non ecclesiastical offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the second.

152.Bhikkhus, the bhikkhus who explain the trifling offences as grave offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the third.

153.Bhikkhus, the bhikkhus who explain the grave offences as trifling offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the fourth.

154.Bhikkhus, the bhikkhus who explain the wicked offences as not wicked offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the fifth.

155.Bhikkhus, the bhikkhus who explain the not wicked offences as wicked offences, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the sixth.

156.Bhikkhus, the bhikkhus who explain the offences with a remainder as offences without a remainder, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the seventh.

157.Bhikkhus, the bhikkhus who explain the offences without a remainder as offences with a remainder, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the eighth.

158.Bhikkhus, the bhikkhus who explain the offences with atonement as offences without atonement, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the ninth.

159.Bhikkhus, the bhikkhus who explain the offences without atonement as offences with atonement, do it for the unpleasantness, detriment and bad luck of gods and men. They accrue much demerit and exterminate the good teaching. This is the tenth.

160.Bhikkhus, the bhikkhus who explain the ecclesiastical offences as ecclesiastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the eleventh

.161Bhikkhus, the bhikkhus who explain the non ecclesiastical offences as non ecclesiastical offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the twelfth..

162.Bhikkhus, the bhikkhus who explain the trifling offences as trifling offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the thirteenth

.163.Bhikkhus, the bhikkhus who explain the grave offences as grave offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the fourteenth..

164. Bhikkhus, the bhikkhus who explain the wicked offences as wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the fifteenth

165.Bhikkhus, the bhikkhus who explain the not wicked offences as not wicked offences, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the sixteenth..

166.Bhikkhus, the bhikkhus who explain the offences with a remainder as offences with a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the seventeenth

167.Bhikkhus, the bhikkhus who explain the offences without a remainder as offences without a remainder, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the eighteenth..

.168..Bhikkhus, the bhikkhus who explain the offences with atonement as offences with atonement, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the nineteenth

.169.Bhikkhus, the bhikkhus who explain the offences without atonement as offences without, do it for the pleasantness, welfare and good luck of gods and men. They accrue much merit and stabilise the good teaching. This is the twentieth.

XIII Ekapuggalavagga A Certain person.

170. Bhikkhus, a certain person is born in the world for the welfare and pleasantness of gods and men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, born out of compassion for the world.

171. Bhikkhus, a certain person's appearance in the world is rare. Who is it? It is the Thus Gone One, worthy and rightfully enlightened, his appearance is rare in the world.

172.Bhikkhus, a certain person is born supreme in the world. Who is it? It is the Thus Gone One, worthy and rightfully enlightened He is born supreme in the world.

173. Bhikkhus, a certain person's demise brings remorse to many. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. His demise brings remorse to many.

174. Bhikkhus, a certain person is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. He is born in the world without a compare, to achieve the not yet achieved without a counterpart and chief among men.

175- 186. Bhikkhus, a certain person's arising in the world, is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship. Who is it? It is the Thus Gone One, worthy and rightfully enlightened. Bhikkhus, his arising in the world is the arising of, great vision, an effulgent light, the six superior states, the fourfold mastership in analysis, the innumerable elements and the various elements, realizing the fruits of release with understanding, realizing the fruits of entering the stream of the teaching, realizing the fruits of returning once, realizing the fruits of not returning and realizing the fruits of arahantship.

187.Bhikkhus, I do not know of any other person who could follow up the teaching proclaimed by the Thus Gone One other than Saariputta. Bhikkhus, Saariputta follows up the teaching proclaimed by me.

XIV Etadaggavagga- These are the foremost

Pa.thama vagga.

188. Bhikkhus, out of my disciples Konda~n~na who knows realized first.

189. Sariputta is foremost for great wisdom.

190. Mahamoggallana for supernormal powers.

191. Mahakassapa for observing austerities.

192. Anuruddha for the heavenly eye.

193. The son of Kaligodhaya for birth in high families.

194. Laku.n.daka Bhaddhiya for lacking in charm.

195. Pi.n.dola Bharadvaja for the lion's roar

196. Pu.n.na Mantaniputta to give a dhamma talk.

197. Mahakaccana to explain in short.

Dutiya vagga

198. Bhikkhus, out of my disciples Culapantaka is foremost for creating mental images.

199. Culapantaka for rolling back the mind.

200. Mahapantaka for rolling back perceptions.

201. Subhuti for dwelling in the forest.

202. Subhuti for receiving gifts.

203. Revata Khadiravaniya to gain the forest perception

204. Kankharevata for attaining janas

205 Sona Kolivisa for aroused effort.

206. .Sona Kotikanna for polite speech.

207. Sivali for gains.

208. Vakkali for release through faith.

3. Tatiya vagga.

209. Bhikkhus, out of my disciples, Rahula is foremost for desiring the training.

210. Ratthapala for going forth out of faith.

211. Ku.n.dadana for receiving the first morsels.

212. Vangisa for explaining the Teaching.

213. Upasena Vangantaputta for friendliness all round.

214. Dabba Mallaputta for the preparation of beds and seats.

215. Pilindavaccha for adoration by the gods.

216. Bahiya Daruciriya for realizing the Teaching instantly.

217. Kumarakassapa to make friendly verbal arrangements

218. Mahakottita for analytical knowledge

4. Catuttha vagga

219. Bhikkhus, out of my disciples Ananda is the foremost for learnedness.

220. Ananda for mindfulness.

221. Ananda for correct behaviour.

222. Ananda for courage.

223. Ananda for attending on others.

224. Uruwela Kassapa for a large number of followers.

225. Kaaludayi to reconcile clans.

226. Bakula for few ailments.

227. Sobhita for recollecting previous births.

228. Upali for retaining the discipline.

229. Nandaka for advising bhikkhunis.

230. Nanda for protecting the sense doors.

231. Mahakappina for advising the bhikkhus.

232. Sagata for entering the fire element.

233. Radha for explaining the Teaching.

234. Mogharaja for wearing rough robes

5. Pa~ncamavagga

35. Bhikkhus, out of my bhikkhuni disciples Mahapajaapati is the first to realize arahantship.

236. Khemaa for high wisdom.

237. Uppalavannaa for psychic powers.

238. Patacaraa for keeping the discipline.

239. Dhammadinnaa for explaining the Teaching.

240. Nandaa for attaining jhana,

241. Sonaa for aroused effort.

242. Bakulaa for the heavenly eye.

243. Bhaddaa Kundalakesaa for realizing the Teaching instantly

244. Baddha Kapilaani for recollecting previous births.

245. Baddha Kaccaanaa for great wisdom.

246. Kisagotamii for wearing rough robes.

247. Singaalakamaataa for release through faith.

6. Catthavagga.

248. Bhikkhus out of my lay disciples the first to take the three refuges are Tapassu and Balluka, the tradesmen

249. Anathapindika, that is the householder Sudatta is the foremost lay devotee.

250. Citta Macchikasandika the householder for explaining the Teaching.

251. Hatthaka Aalavaka to establish liberality, kind speech, leading an useful life and a

state of equality among the others.

252. Mahanaama the Sakya is the foremost distinguished devotee.

253. Ugga the householder of Vesaali the most pleasant devotee.

254. Uggata the householder of Hatthigaama for attending on the Community.

255. Suramba.t.tha for reconcillation

256. Jiivaka Komaarabhacca for pleasantness to all persons.

257. Nakulapita the householder the best confide

7. Sattama Vagga.

258. Bhikkhus, out of my lay female disciples the first to take the three refuges is Sujata the daughter of Seniya

259. Visakhaa the mother of Migaara is the foremost female devotee.

260. Kujjuttaraa the most learned.

261. Samawathie for developing loving kindness.

262. Uttaranandamaataa for jhanas.

263. Suppavaasa the daughter of the Koliyas the most pleasant devotee.

264. Suppiyaa the female lay devotee for attending on the sick.

265. Katiyaani for permanent pleasantness.

266. Nakulamaata, the householder's wife for undivided pleasantness.

267. Kaali Kulagharikaa, the female lay devotee for adhering to hearsay.

14. A.t.thaanapaali The Impossibilities

268. Bhikkhus, it is impossible that a person come to right view should think that any determinations are permanent. It is possible that an ordinary person should think that determinations are permanent.

269. Bhikkhus, it is impossible that a person come to right view should think that any determinations are pleasant. It is possible that an ordinary person should think that determinations are pleasant.

270. Bhikkhus, it is impossible that a person come to right view should think that any thoughts are his possession. It is possible that an ordinary person should think that thoughts are his possession.

271. Bhikkhus, it is impossible that a person come to right view should destroy the life of his mother. It is possible that an ordinary person should destroy the life of his mother.

272.Bhikkhus, it is impossible that a person come to right view should destroy the life of his father. It is possible that an ordinary person should destroy the life of his father.

273. Bhikkhus, it is impossible that a person come to right view should destroy the life of an arahant. It is possible that an ordinary person should destroy the life of an arahant.

274. Bhikkhus, it is impossible that a person come to right view should cause blood to ooze from some person's body with a defiled mind. It is possible that an ordinary person should cause blood to ooze from some person's body with a defiled mind.

275. Bhikkhus, it is impossible that a person come to right view should cause a schism in the Community. It is possible that an ordinary person should cause a schism in the Community.

276. Bhikkhus, it is impossible that a person come to right view should go to another teacher. It is possible that an ordinary person should go to another teacher.

277. Bhikkhus, it is impossible that two rightfully enlightened ones be born in the same world at one and the same time. It is possible that one rightfully enlightened one be born in the world at a certain time.

Dutiya vagga.

278. Bhikkhus, it is impossible that two universal monarchs be born in the world at one and the same time. It is possible that one universal monarch be born in the world at a certain time

279. Bhikkhus, it is impossible that a woman could be the worthy, rightfully enlightened all knowing one. It is possible that a man could be the worthy, rightfully enlightened all knowing one

280. Bhikkhus, it is impossible that a woman could be the universal monarch. It is possible that a man could be the universal monarch.

281. Bhikkhus, it is impossible that a woman could be the king of gods. It is possible that a man could be the king of gods.

282. Bhikkhus, it is impossible that a woman could be the king of Death (Maaara). It is possible that a man could be the king of Death {Maara}

283. Bhikkhus, it is impossible that a woman could be the highest divine one.{Brahmaa} It is possible that a man could be the highest divine one {Brahmaa)

284. Bhikkhus, it is impossible that a person misconducting bodily should achieve pleasant agreeable results on account of it. It is possible that a person misconducting bodily should achieve unpleasant disagreeable results on account of it

285.Bhikkhus, it is impossible that a person misconducting verbally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting verbally should achieve unpleasant disagreeable results on account of it

286. Bhikkhus, it is impossible that a person misconducting mentally should achieve pleasant agreeable results on account of it. It is possible that a person misconducting mentally should achieve unpleasant disagreeable results on account of it

Tatiyavagga.

287. Bhikkhus, it is impossible that a person developing bodily good conduct should achieve unpleasant disagreeable results. It is possible that a person developing bodily good conduct should achieve pleasant agreeable results.

288. Bhikkhus, it is impossible that a person developing verbal good conduct should achieve unpleasant disagreeable results. It is possible that a person developing verbal good conduct should achieve pleasant agreeable results.

289. Bhikkhus, it is impossible that a person developing mental good conduct should achieve unpleasant disagreeable results. It is possible that a person developing mental good conduct should achieve pleasant agreeable results.

290. Bhikkhus, it is impossible that a person misconducting bodily, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting bodily, should on account of it, after death be born in decrease, in a bad state, in hell.

291.Bhikkhus, it is impossible that a person misconducting verbally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting verbally, should on account of it, after death be born in decrease, in a bad state, in hell.

292.Bhikkhus, it is impossible that a person misconducting mentally, should on account of it, after death be born in increase, in a good state in heaven. It is possible that a person misconducting mentally, should on account of it be born in decrease, in a bad state, in hell.

293.Bhikkhus, it is impossible that a person developing bodily good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing bodily good conduct, should on account of it, after death be born in increase, in a good state, in heaven.

294.Bhikkhus, it is impossible that a person developing verbal good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing verbal good conduct, should on account of it, after death be born in increase, in a good state, in heaven.

295..Bhikkhus, it is impossible that a person developing mental good conduct, should on account of it, after death be born in decrease, in a bad state in hell. It is possible that a person developing mental good conduct, should on account of it be born in increase, in a good state, in heaven.

Ekadhammapali - One thing.

1. Pa.thamavagga.

296. Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Enlightened One. If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.

297.Bhikkhus, if you develop and make much this one thing, it invariably leads to weariness, cessation, appeasement, realization and extinction. What is it? It is recollecting the Teaching,...re.... the Community,..re..virtues,..re...benevolence,...re..gods..re.. mindfulness of in breaths and out breaths,..re... death,..re..mindfulness of the body, ..re..mindfulness of appeasement . If this single thing is recollected and made much, it invariably leads to weariness, cessation, appeasement, realization and extinction.

2. Dutiya Vagga

298. Bhikkhus, I do not know of any other thing that arouses non arisen demeritorious thoughts and develops arisen demeritorious thoughts as wrong view. Bhikkhus, to one with wrong view, not arisen demeritorious thoughts arise and arisen demeritorious thoughts develop and get completed.

299. Bhikkhus, I do not know of any other thing that arouses non arisen meritorious thoughts and develops arisen meritorious thoughts as right view. Bhikkhus, to one with right view, not arisen meritorious thoughts arise and arisen meritorious thoughts develop and get completed.

300. Bhikkhus, I do not know a single thing on account of which non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade as wrong view. Bhikkhus to one with wrong view non arisen meritorious thoughts do not arise and arisen meritorious thoughts fade. .

301. Bhikkhus, I do not know a single thing on account of which non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade as right view. Bhikkhus to one with right view non arisen demeritorious thoughts do not arise and arisen demeritorious thoughts fade.

302.Bhikkhus, I do not know a single thing on account of which non arisen wrong view arises and arisen wrong view develops as unwise thinking. Bhikkhus to one thinking unwisely non arisen wrong view arises and arisen wrong view develops

303.Bhikkhus, I do not know a single thing on account of which non arisen right view arises and arisen right view develops as wise thinking. Bhikkhus to one thinking wisely non arisen right view arises and arisen right view develops

304. Bhikkhus, I do not know a single thing on account of which a person with wrong view, after death is born in decrease, in an evil birth, in hell, as wrong view. Bhikkhus a person with wrong view is born in decrease, in an evil birth, in hell

305.Bhikkhus, I do not know a single thing on account of which a person with right view, after death is born in increase, in a good birth, in heaven, as right view. Bhikkhus a person with right view is born in increase, in a good birth, in heaven.

306. Bhikkhus, to a person with wrong view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be unsuitable, disagreeable, and conducive to unpleasantness. What is the reason? It is because of his wrong view. Bhikkhus, just as a nimba seed, a kosataki seed or a bitter goad seed [1] embedded in wet soil would draw the essence in the soil and water and all that essence would be bitter. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with wrong view, would be guided according to the standard of attainment of his view and they would be unsuitable, disagreeable and conducive to unpleasantness.

[1] nimba is a kind of tree and kosataki a kind of creeper, they both produces bitter tastes

307Bhikkhus, to a person with right view his bodily, verbal and mental actions would be guided according to the standard of attainment of his view, so too his intentions, wishes, aspirations and determinations. They would be suitable, agreeable, and conducive to pleasantness. What is the reason? It is because of his right view. Bhikkhus, just as a sugar cane seed, a paddy seed or a grape vine seed embedded in wet soil would draw the essence in the soil and water and all that essence would be unmixed and sweet. In the same manner the bodily, verbal, mental actions, intentions, wishes, aspirations and determinations of a person with right view, would be guided according to the standard of attainment of his view and they would be suitable, agreeable and conducive to pleasantness..

Tatiya vagga.

308. Bhikkhus, a certain person is born in the world for the harm, bad luck and unpleasantness of many gods and men. Who is it? It is one with wrong and perverted view. He pulls out many from right view and establishes them in wrong view. He is born in the world for the harm, bad luck and unpleasantness of many gods and men.

309.Bhikkhus, a certain person is born in the world for the welfare, good luck and pleasantness of many gods and men. Who is it? It is one with right view and unperverted view. He pulls out many from wrong view and establishes them in right view. He is born in the world for the welfare, good luck and pleasantness of many gods and men.

310. Bhikkhus, I do not know of anything so seriously bad as wrong view. Of bad things, the worst is wrong view.

311. Bhikkhus, I do not know of any other person born in the world to cause such harm, unpleasantness and evil to many gods and men as this foolish man Makkhali. Just as a net cast at the mouth of a river is for the harm, bad luck and destruction of many fish, even so, I think he is born in the world for the harm, unpleasantness and bad luck of many gods and men.

312. Bhikkhus, if the Teaching and Discipline is incorrectly interpreted and caused to be observed much demerit is accrued both by the interpreter and those who observe it on account of the incorrect interpretation of the Teaching.

313. Bhikkhus, if the Teaching and Discipline is correctly interpreted and caused to be observed much merit is accrued both by the interpreter and those who observe it on account of the correct interpretation of the Teaching.

314. Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, the teacher should know the measure and not the listener, because of the incorrect interpretation of the teaching

315 Bhikkhus, when the Teaching and Discipline is correctly interpreted the listener should know the measure and not the teacher, because of the correct interpretation of the teaching

316.Bhikkhus, when the Teaching and Discipline is incorrectly interpreted, one with aroused effort abides in unpleasantness, because of the incorrect interpretation of the teaching.

317.Bhikkhus, when the Teaching and Discipline is correctly interpreted one lazy and without aroused effort abides in unpleasantness, because of the correct interpretation of the teaching.

318.Bhikkhus, when the Teaching and Discipline is incorrectly interpreted someone lazy and without aroused effort abides in pleasantness, because of the incorrect interpretation of the teaching.

319. When the Teaching and Discipline is correctly interpreted, one with aroused effort abides in pleasantness, because of the right interpretation of the teaching.

320. Bhikkhus, just as a little bit of excreta smells and should be got rid of, I do not specify thinking even for the fraction of a second.

321. Bhikkhus, just as a little bit of urine,…re… saliva,…re… pus,…re… blood smells and should be got rid of, I do not specify thinking{1) even for the fraction of a second.

=================

Notes.

( 1) I do not specify thinking even for a short second. 'appamattaka.mpi bhava.m na va.n.nemi' Always thoughts seek connections in the past, for the future or in the present. The bhikkhu who aims extinction should not advocate thinking, as thoughts prolong the journey in existence.

=================

CatutthavaggaVagga.

322..Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. Even so, a few are born on land and many in the watery bed.

323. Bhikkhus, in the same manner a handful are born human and many more below humanity.

324. Bhikkhus, a few are born in the states imminent to where the Teaching is heard and many away from the knowledgeable atmosphere.

325. Bhikkhus, a few are born wise with powers to understand what is taught and to eliminate the not essential. Bhikkhus, in the same manner there are a handful endowed with the noble one's wisdom, the rest are ignorant and lack that wisdom.

326. Bhikkhus, a few are lucky enough to see the Blessed One, the others are not so lucky.

327. Bhikkhus, a few hear the Blessed One's Teaching. The rest are not so lucky.

328.Bhikkhus, a handful hear the Teaching and bear it in mind, the rest forget it.

329.Bhikkhus,a few hearing the Teaching peruse it, many others do not tarry to think about what they heard.

330. Bhikkhus, a few learn the Teaching and fall to the method of living according to it, many others do not care to do it.

331.Bhikkhus, a few are shaken with religious emotion in a circumstance many others do not stir whatever the circumstance may be.

332.Bhikkhus, a few stirred by religious emotion, make effort to overcome unpleasantness, there are many others who do nothing about it.

333.Bhikkhus, a few change their object of concentration and gain one point of mind. There are others who do not reach one point of mind when they change the object of concentration.

334. In the same way bhikkhus, a few are fed on the most excellent food and the rest feed on whatever available crumbs.

335.Bhikkhus, a few find access to the meanings of the Teaching and the bliss of release, others do not experience release. Therefore bhikkhus, you should train to see the meanings in the Teaching to experience the bliss of release.

336. Bhikkhus, in the peninsular of India there are a few pleasant orchards, forests, outstanding sites, stretches of water but many irregular blocks of land, irregular rivers flowing disorderly, forming uneven shapes. In the same manner a few humans who leave the human corpse are born among humans many more are reborn in hell, in the animal world and as ghosts.

337. In the same manner a few gods that leave divinity are reborn among gods many more are reborn in hell, in the animal world and as ghosts.

338. In the same manner a few gods that leave divinity are reborn as humans, many more are reborn in hell, in the animal world and as ghosts.

339.Bhikkhus, in the same manner a few released from hell are reborn human, many more are reborn in hell, in the animal world and as ghosts.

340.Bhikkhus, a few released from hell are reborn with the gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few who leave behind the animal world are reborn as gods, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among humans, many more are reborn in hell, in the animal world and as ghosts. In the same manner a few ghosts are reborn among gods, many more are reborn in hell, in the animal world and as ghosts.

17. Pasaadakaradhammavagga. .

366. Bhikkhus, a bhikkhu has gained, if he directs himself to the forest.

367. If he is supported on morsel food.

368. If is satisfied with rag robes limited to three.

369. If he becomes a teacher.

370. If he observes the rules of the Discipline.

371. If he is learned

372. If he has attained worthiness,

373. If he has a good appearance.

376. If he has followers.

377 If he has a large gathering.

378 If born in a high family.

379 If he looks handsome and has polite speech.

380. If he has few desires.

381. If the bhikkhu has few ailments

18. Apara accharaasa.nghaatavaggo-Another on the fraction of a second.

382. If the bhikkhu could raise his mind to the first jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

383 If the bhikkhu could raise his mind to the second jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

384 If the bhikkhu could raise his mind to the third jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

385.If the bhikkhu could raise his mind to the fourth jhana for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that jhana it would be more gainful.

386. If the bhikkhu could release his mind developing loving kindness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

387. If the bhikkhu could release his mind developing compassion for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

388. If the bhikkhu could release his mind developing intrinsic joy for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

389. If the bhikkhu could release his mind developing equanimity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

390. If the bhikkhu abides reflecting the body in the body mindful and aware to dispel greed and displeasure for the world, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

391. If the bhikkhu abides reflecting feelings in feelings mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

392. If the bhikkhu abides reflecting mental qualities in the mind, mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

393. If the bhikkhu abides reflecting thoughts and thought processes mindful and aware to dispel greed and displeasure for the world for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

394. If interest and effort is aroused to check the non-arising of not arisen demerit for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

395.If interest and effort is aroused to dispel arisen demerit, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

396.If interest and effort is aroused to promote the arising of non arisen merit for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful.

397.If interest and effort is aroused to promote the unconfused establishment and development of arisen merit, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

398. If he develops the basis for psychic power endowed with interest, concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

399.If he develops the basis for psychic power endowed with effort, concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

400..If he develops the basis for psychic power endowed with mind concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

401..If he develops the basis for psychic power endowed with discriminative concentration, endeavour and determination, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

402. If he develops the mental faculty of faith, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

403. If he develops the mental faculty of endeavour, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

40 4. If he develops the mental faculty of mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

405. If he develops the mental faculty of concentration, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

406. If he develops the mental faculty of wisdom, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

407. If he develops the power of faith for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

408. If he develops the power of endeavour for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

409. If he develops the power of mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

410. If he develops the power of concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

411. If he develops the power of wisdom for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

412. If he develops the enlightenment factor mindfulness, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

413. If he develops the enlightenment factor investigation of the Teaching, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

414. If he develops the enlightenment factor endeavour, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

415. If he develops the enlightenment factor joy, for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

416. If he develops the enlightenment factor tranquillity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful.

417.If he develops the enlightenment factor concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

418.If he develops the enlightenment factor equanimity for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

419. If he develops right view for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

420. If he develops right thoughts for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

421. If he develops right speech for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

422. If he develops right action for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

423. If he develops right livelihood for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

424. If he develops right endeavour for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

425.If he develops right mindfulness for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

426. If he develops right concentration for the fraction of a second, it is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

427..If he develops internal material perception to see limited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

428. If he develops internal material perception to see unlimited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

429. If he develops internal immaterial perception to see limited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the country's alms food without a debt. If he makes much of that, it would be more gainful

430. .If he develops internal immaterial perception to see unlimited external matter good and bad and mastering it, think I see and know, for the fraction of a second. It is said he abides in jhana, has done his duties by the Teacher, and eats the countries' alms food without a debt. If he makes much of that, it would be more gainful